Reading for April 7th

 Read Ezra 4.6. In 4.6-24: Opposition to rebuilding Jerusalem. The author now moves from the opposition to the Temple rebuilding to opposition to building a wall around Jerusalem. After a brief effort at a chronological transition, there is an exchange of memoranda between several imperial officials and King Artaxerxes I of Persia. As a result, the king orders the suspension of any rebuilding of the city, which the author ties to opposition to the Temple. While these is no way to authenticate these memos, they have the form and general structure of known imperial memos from the Persian empire, although some elements may have been introduced to carry forward the larger purposes of the book. In verse 6: In the reign of Ahasuerus, in his accession year; Ahasuerus is the Hebrew  version of the name of the Persian king the Greeks called Xerxes. The main royal figure in the book of Esther, Xerxes came to the Persian throne late in the year 486 BCE. The contents of the accusation are not specified, nor the consequences of the report. This notice serves to bring the narrative through a chronological sequence of Persian kings (Cyrus, Darius, Xerxes) to the communication of with  Artaxerxes. Comments or Questions..

Reading for April 6th

 Read Ezra 4.1-6. In 4.1-5: Opposition to rebuilding the Temple. This section shows the surrounding peoples opposing the rebuilding of the Temple, just as the following section will detail opposition by the surrounding peoples to the rebuilding of the walls of Jerusalem over a century later. Such opposition to sacred actions furthers the prohibition of intermarriage with the surrounding peoples. In verse 1: The adversaries of Judah and Benjamin: By characterizing these persons as adversaries, the author makes their subsequent request less than truthful. In verse 2: We worship your God as you do: As  deportees who had been settled in the land by the Assyrians, the "adversaries" would not have known the Pentateuch nor the orders for the Temple service attributed to King David. Consequently, they could not approach God in the same way as the returned exiles. In verse 3: We alone will build to the Lord, ... as King Cyrus of Persia has commanded us: The community determines to show its devotion on its own, and claims this is required by Cyrus' orders. There is nothing in the decree that restricts who can participate in the rebuilding. In verse 4: The people of the land discouraged the people of Judah: here people of the Land is defined by what proceeded it, namely they are the deportees who brought into the land by the Assyrians. However, the author will use the term simply as a generic label for those who are not of Judah. The Hebrew term translated as discouraged is better rendered "undermined." Comments or Questions..

Reading for April 5th

 Read Ezra 3.8-13. In 3.8-13: Laying the foundation of the Temple. The author highlights the momentous beginning of the rebuilding the Temple, emphasizing the devotion of the community. In verse 8: In the second year after their arrival at the house of God at Jerusalem may relate to the third year Dairus, around 519 BCE if the earlier reference was to a time in the reign of Darius.the community arrived at Jerusalem to find the Temple in ruins, hence the need to begin rebuilding. But the author, wanting to connect the Jerusalem community witht he sanctified dwelling place of God, has the exiles arriving at the house of God. They appointed Levites: Most likely Zerubbabel and Jesuha appointed them. In verse 10: The priests in their vestments were stationed to praise the Lord with trumpets recalls the priesty trumpeters in 2 Chr 5.12 at the dedication of the first Temple in the days of Solomon. According to the directions of King David emphasizes the continuity between this Second Temple and the worship conducted in the First Temple. Despite the trauma of the destruction of Jerusalem and the Temple, and the Exile in Babylon, nothing has changed in the way the community worships God. In verse 11: The sang responsively: The leaders sang first, and the assembly responded. Another possible meaning is "antiphonally," with one part of the choir initiating a verse and the other part completing it. The hymn that is sung appears as  part of a number of Psalms (for example, Ps 106.1; 107.1; 136.1). In verse 12: Old people who had seen the first house; Sixty-eight years had elapsed since the destruction of the first Temple. Wept with a loud voice when they saw this house: presumably what was planned for the rebuilt Temple was less in size and/ or grandeur than that of the Temple of Solomon (as in Hag 2.3). The weeping over what had been lost was drowned out by those who shouted aloud for joy, shifting the focus to what could be anticipated for the future. Comments or Questions..

Reading for April 4th

 Read Ezra 3.1-7. In 3.1-7: The reinstitution of worship. This section describes the resumption of worship at the site of the ruined Temple as a prelude to the effort to rebuild the Temple, as decree by the Persian King Cyrus in the opening of the book.  In verse 1: When the seventh month came is an enigmatic reference since that year is not disclosed. It may be the seventh month of the earlier date formula of 1.1, that is, the first year of Cyrus (around 539 BCE), though this presents a problem with what follows. The notices of Jesuha and Zerubbabel (v. 2) focus on two individuals who are usually dated to the early years of the reign of Darius (522-486 BCE). The seventh month may refer to the second year of Darius' rule, when renewed commitment to rebuilding the Temple was made (Hag 2.1) In verse 2: As prescribed in the law of Moses the man of God relates to rules on the composition of the altar found in Ex 20.25. In verse 4: And they kept the festival of booths, as prescribed, reflecting perhaps s concern to follow the rules found in Lev 23.33-34, where the fifteenth day of this important festival, In verse 6: But the foundation of the Temple of the Lord was not yet laid distinguishes the resumption of worship from the beginning or the rebuilding the physical Temple. Comments or Questions.. 

Reading for April 3rd

 Read Ezra 2.36-70. In verse 36: The priests: descendants of Jedaiah, of the house of Jeshua; Jedaiah is named as one of the first priestly figures to return to Jerusalem after the Exile (1 Chr 9.10),  and Jeshua was an important chief priest under the administration of Zerubbabel in the late 6th century (Ezra 3.8). Apparently, Jedaiah was regarded as the founder of a renewed line for the chief priesthood. In verse 43: The temple servants is a technical name for a group devoted to serving the Levites. In verse 55: Solomon's servants appear to have beena similar group. In verse 59: Tel-melah, Telharsha, Cherub, Addan, and Immer are place names of uncertain identification. Comments or Questions..

Reading for April 2nd

 Read Ezra 2.1-35. In 2.1-70: The list of those who returned from Babylon. At first glance, the list would seem to be a well-organized, coherent presentation broken into sections by category of occupations. A closer examination reveals that some persons are identified by their family lineage, others by their place of residence. This an other differences suggest the list is a composite product, possibly listing returnees from several different stages of the formation of the community in Jerusalem. From what meager records have survived, the usual conclusion drawn is that following Cyrus' in decree several different groups left Babylon for Jerusalem at different times.This list is repeated with some variations in Neh 7.6-73. From a close comparison of the two lists, the list here in Ezra 2 appears to summarize the information in Neh 7, and consequently may be derived from that list. The use of duplicate lists in Ezra-Nehemiah, directing the reader's attention to the level of the individuals who form the "house of God." In verse 2: They came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah ... Several of these names are well-known governors of Yehud, The Persian province centered in Jerusalem, who were in office at various times from the sixth century onward. Others, such as Jeshua, were among the high priests. Some of the individuals were contemporaries of Nehemiah, bringing the close of the list to the mid fifth century. The incorporation of any persons over such a range of time shows the essentially nonhistorical interests of the author. The number of the Israelite people: The term for number is more appropriately "listing," since a formal census does not follow. The fist section (vv. 2b-20) lists names by clan group, the second (vv. 21-35) mainly by location, the third (vv.36-39) lists priestly clans, the fourth (vv. 40-42) Levitical groups, and the fifth (vv. 43-58) various orders of Temple servants. These are followed by a miscellaneous group that could not demonstrate a connection to known family lineages (vv. 59-63). A numerical summary of the primary attributes of the community follows (vv. 64-67), then there is a report of the devotion of these groups to the Temple (vv. 68-70). The various numbers given are possible in some cases, though some amounts maybe be artificial, such as 666 (v. 13). Comments or Questions..

Reading for April 1st

 PROLOGUE

Chs.1-2: The beginning of Ezra-Nehemiah seeks to establish the legitimacy of rebuilding the house of God, the Temple. This is expressed by opening with the imperial order to return to Jerusalem and rebuild the Temple, immediately jumping to a listing of those who did return, and concluding with tangible signs of devotion among them. The repetition of Cyrus' decree (Ezra 1.1-4 and 2 Chr 36.22-23) introduces the theme of Ezra and is not a direct link to the end of 2 Chronicles.

Read Ezra 1.1-11. In 1.1-11: The decree of Cyrus and its results. The legitimation pattern is open by having Cyrus, the dominant founder of the Persian empire as Israel experienced it, decree that all those from Jerusalem should return and rebuild the house of the Lord. In verses 1-2: In order that the word of the Lord by the mouth of Jeremiah might be accomplished: Jeremiah had claimed the exile in Babylon would last 70 years (Jer 29.10). The first year of Cyrus is probably a reference to his fist year over the Babylonian empire, which he captured in 539 BCE. The decree that follows is substantially the one that closes 1 Chr 36. Charged me to build him a house at Jerusalem is not the confession of Cyrus' belief in Israel's God, but rather a balanced polytheistic way of claiming that all subjugated people's gods have empowered Persian rule. Thus the Persian king, by virtue of having rule, should honor the gods who permitted it. In other ancient sources, Cyrus claims the same divine approval from Marduk, the chief Babylonian god. In verse 3: He is the God who is in Jerusalem reflects the common ancient Near Eastern concept that gods and goddesses are specially present and should be worshipped in particular locations. In verse 4: For the house of God in Jerusalem is an expansion of the decree in 2 Chr 36 that allows for the collection of offerings for the Temple in Jerusalem by all those living outside the city. In verse 5: The heads of the families of Judah and Benjamin, and the priests and the Levites; The primary tribes populating the southern kingdom of Judah were Judah and Benjamin. The priests and Levites were usually counted separately from the tibes. In verse 7: King Cyrus brought out the vessels of the house of the Lord that Nebuchadnezzar had carried away from Jerusalem: When Jerusalem and the Temple were destroyed in 587 BCE, the Babylonians looted the Temple precinct, including the gold and silver vessels used in the Temple service. The return of these vessels links the Temple of Solomon that had been destroyed by the Babylonians with the Temple that will be built after the exile. In verse 8: Sheshbazzar the prince of Judah: there is no consensus on what this title may have meant in this time period. In Ezra 5.14 Sheshbazzar is called "governor" of the province, so it maybe that the author is using "prince" to indicate a leading citizen. In verse 9: And this way the inventory: This list possibly has been copied from an authentic inventory of the rurtened vessels. Comments or Questions..

Reading for March 31st

 Read John 21.15-25. In verses 15-19: Jesus and Simon Peter. Simon son of John, see 1.42. The threefold profession of love parallels the threefold denial (18.15-18; 25-27), indicating restoration. While the third question uses different word for love in Greek than the first two, the text says the third time, indicating no substantial difference. the relationship between Peter and the disciple Jesus loved, see 13.23-25. John speaks of the Father's love for the Son using both Greek verbs for love (3.35; 5.20). Jesus also varies his language in calling on Peter to demonstrate his love: Feed my lambs; Tend my sheep; Feed my sheep. No variation in the task is meant. In verses 18-19: Stretch out you hands, a reference to Peter's crucifixion (see ch. 19 and 12.33). Follow me (see 12.25-26). In verses 20-23: On the relationship between Peter and the disciple Jesus loved, see 13.23-25. In verses 24-25: We know that his testimony is true: Others attest to his witness; this and v. 23 may imply the death of the disciple. The conclusion and perhaps all of ch. 21 come from those who receive the disciple's witness; perhaps the disciple provided the substance of what finally was written by others, being the source of the Gospel rather than the direct author. Comments or Questions..

Reading for March 30th

 EPILOGUE: TYING UP LOOSE THREADS

In 21.1-25: The conclusion of 20.30-31, differences of language and style in ch 21, and the setting in Galilee lead may scholars to conclude that ch 21 is an appendix, added by followers. It accomplishes several tasks (a) It combines resurrection appearances in Jerusalem (Lk 24.36-49) with an appearance in Galilee (foreshadowed in Mk 14.28; 16.10; Mt 28.10, but described only in Mt 28.16-20). (b) It ties John's Jerusalem orientation to the Galilean orientation of Mark and Matthew. (c) It reinstates Peter after his denial of Jesus and establishes his leadership role without displacing the disciple Jesus loved. 

Read John 21.1-14. Sea of Tiberias, or Galilee, see 6.1. Jesus appears to seven disciples, though only three are named. Simon Peter (see 1.41-42); Thomas ... the Twin (see 11.16; 14.5; 20.24-29); and Nathanael from Cana of Galilee (see 1.45-51). The sons of Zebedee are not otherwise mentioned in John, though the disciple Jesus loved was identified with John the brother of James by Irenaeus (about 180 CE) and on the basis, of 21.7, 20-24, was assumed to be the author of the Gospel. Not Peter, but the disciple Jesus loved, recognizes the Lord (compare 20.8). Peter was naked, perhaps wearing only a loin cloth. He jumps into the sea to get to land quickly. Though Jesus already has bread and fish (see 6.9), he tells them to bring some of the catch. This is not a miracle of multiplication but a miraculous catch of a hundred fifty-three, a large number that they have symbolic meaning, though it is not clear. The sum of the numbers 1 to17 is 153 (17 is the sum of 10 +7, both of which indicate completeness and perfection). The miracle is accentuated by the untorn net. Jesus had presided over an evening meal on the night of his betrayal (13.1-38). Now he presides at a breakfast meal with eucharistic overtones (21.13; see 6.11) Reference to the third resurrection appearances is consistent with 20.19, 26. Comments or Questions..

Reading for March 29th

 Read John 20.19-31. In verses 19-29: Jesus and the disciples. Two scenes depict Jesus' meeting the disciples. In verses 19-23: A week later, Peace be with you recalls 14.27. Hands include the forearm, often nailed in crucifixion; side revealed the spear wound, positive identification. as the Father sent me (3.16), so I send you (13.20; 17.18). As,"because" and "in the same way." He breathed on them (see Gen 2.7). Receive the Holy Spirit (see 14.15-16, 25-26; 15.26; 16.7-15), the meaning of the symbolic action. The authority to forgive sin is rooted in Jesus' mission (20.21; compare Mt 16.19; 18.18). In verses 24-25: Thomas the twin (Didymus), see 11.16; 14.5; 21.2. In verses 26-29: Invited to text the evidence, Thomas confesses without it. Jesus blesses those who have not seen yet ... believe (see 17.20-26).  In verses 30-31: Conclusion. In verse 30: The gospel narrative is not a full chronicle of everything Jesus did in his ministry. In verse 31: These are written ... that you may ... believe. The evangelist has told his story for the purpose of bringing his readers to faith in Jesus as the messiah, redefined as Son of God. Comments or Questions..

Reading for March 28th

 Read John 20.11-18. In verses 11-13: Mary Magdalene and two angels. Why are you weeping? highlights Mary's response, which prepares for meeting Jesus. In verses 14-18: Mary Magdalene and the risen Jesus. Jesus' address, Woman, is characteristic (see 2.4; 4.21; 19.26). She only recognizes Jesus when he calls her by name. Rabbouni, a variant of Rabbi (see 1.38), perhaps not appropriate to be the revelation of the risen Lord. My Father propriate to the revelation of the risen Lord. My Father and your Father  ... my God and your God,  Jesus mediates the revelation of God as Father possible. Mary's report to the disciples forms the bridge to the next scene. Comments or Questions.. 

Reading for March 27th

 Read 20.1-10. In 20.1-29: The risen Word and the empowerment of "his own." In verses 1-10: At the tomb. In verse 1: First day, Sunday. Mary Magdalene was also at the crucifixion (19.25). In verses 2-4: Peter and the other disciple ... whom Jesus' loved again appear together, to the disadvantage of Peter (13.23-25; 21.20-24; compare the other disciple in 18.15-16 and 20.8). In verses 5-10: Peter was following the disciple of Jesus loved, possibly implying a subordinate position. Yet they did not understand the scripture (compare 2.22; 12.16) tends to weaken the importance of the belief of the other disciple. Comments or Questions..

Reading for March 26th

 Read John 19.31-42. In 19.31-37: Death confirmed. In verse 31: Death by crucifixion might take days; breaking the prisoner's legs would cause asphyxiation because they could not push themselves up to breath. Deut 21.22-23 forbids bodies to hang overnight. The concern was intensified because the day following the Preparation (see 19.14) was not only a sabbath but also Passover. In verse 34: The blood and water confirms Jesus' humanity (see 1 Jn 5.6). In verse 35: The witness might be the disciple Jesus loved. In verse 36: The first scripture might be a combination of three or four passages (Ex 12.10; compare Ex 12.46; see also Num 9.12; Ps 34.21). The second is Zech 12.10. In verses 38-42: Burial. Arimathea: a town northwest of Jerusalem. Joseph of Arimathea (compare Mk 15.43) was a disciple ... a secret one (see 7.13; 9. 22; 12.42; 20.19). Nicodemus (see 3.1-15; 7.48-52) was  another, who first came to Jesus under cover of night but now is in the open. Myrrh and aloes would reduce the smell of decay. A hundred (Roman) pounds, about 34 kilograms, an extravagant quantity.The Passion begins in a garden (18.1) and ends in a garden tomb (19.41). Comments or Questions..

Reading for March 25th

 Read John 19.16b-30. In 19.16b-30: Crucifixion. Note the theme of the fulfillment of scripture in 19.24, 28, 36-37. In verse 17: Carrying his cross, that is, the cross bar. Golgotha is Aramaic for skull, perhaps because of the shape of the hill. In verse 19: An inscription of the charges was displayed. The Latin, "Iesus Nazarenus Rex Iudaeorum" provides the acronym "INRI."In verse 20: Jews spoke Greek and Hebrew or Aramaic; Romans spoke Latin. In verses 21-22: Jesus was executed as a political revolutionary, and Pilate is unwilling to appease the Jewish leaders.  In verses 23-24: The clothes were divided among the four soldiers. They cast lots for the more valuable one-piece tunic. Scripture, Ps 22.18. In verse 25: There are probably four women, two identified by relationship and two by name. It is unlikely that the sister of the mother of Jesus would also be called Mary. Mary Magdalene is probably named after the town of Magdala on the western shore of the sea of Galilee. In verses 26-27: John does not name the mother of Jesus here or elsewhere (2.1-5, 12; 6.42; 19.25). She and the disciple Jesus loved, who is not named either (see on 13.23), are committed to each other's care. They are portrayed here as ideal disciples. In 28-30: The death of Jesus. When Jesus knew, see 13.1, 3; 18.4. Fulfill the scripture ...  I am thirsty, probably an allusion to Ps 22.15; perhaps the fulfilling of scripture by the provision of sour wine (see Ps 69.21). Hyssop was unsuitable for the task but was an important part of Passover observance (see Ex 12.22), building a picture of Jesus as the Passover lamb. In verse 30; He said, it is finished (compare 4.34; 5.36; 17.4) ... and gave up his spirit: he was in control until the end. Comments or Questions..

Reading for March 24th

 Read John 18.38.b-19.16a. In 38b-40: Pilate and Jewish authorities. Outside the Gospels there is no mention of the custom of releasing a prisoner at Passover. Barabbas, unknown outside the Gospels, was a bandit (see 1.8), perhaps a "freedom fighter" opposed to Roman rule. In 19.1-3: The soldiers and Jesus. Though not guilty, Jesus was flogged as a condemned prisoner. Crown of thorns, with thorns turned outward to look like sun rays, and purple, the color of royal garments, were mockery based on the accusation of kingship. In verses 4-7: Pilate presents Jesus to the Jewish authorities. The leaders, not the crowd, call for Jesus to be crucified.. In verses 8-11: Pilate and Jesus.  More afraid than ever: A better though difficult, translation is he became afraid. Even though Pilate's power originates from God, the fulfillment of the purpose of God does not excuse Pilate, more especially, Judas. The one who handed me over to you could be Judas (18.2-3, 5) or Caiaphas (18.24, 28). The greater sin: Pilate is not altogether exonerated. In verses 12-16a: Pilate and the Jews. To claim to be king was treason against the emperor. In verse 13: The judgment of Jesus before Pilate is given a formal legal setting. The meaning of Gabbatha is obscure (see 19.17; contrast 1.38). In verse 14: Preparation for Passover, the eve of Passover, 14th Nisan (see 18.28; 19.31,42). The time, noon, the sixth hour, when the Passover lambs began to be slaughtered. In verse 15: There is  deep irony in the assertion, We have no king but the emperor, rather than confessing God as king. In verse 16a: Pilate hands Jesus over to them, that is, to the Roman soldiers (not to the Jews, see 19.13), to be crucified. Comments or Questions..

Reading for March 23rd

 Read John 18.28-38a. In verses 28-32: Jesus handed over to Pilate by the Jewish leaders. Pilate's headquarters in Jerusalem, the praetorium, contained his residence, barracks, and a court of judgment (19.13). His permanent residence was in Caesarea, but he moved to Jerusalem in case of trouble at Passover. He was governor from 26 to 36 Ce; an inscription at Caesarea confirms his presence. Entering a gentile house where the law is not kept cause ritual defilement; hence the Jews remained outside while Jesus was inside. The statement that the Jews were not permitted to put anyone to death might not have applied in cases of Temple infringements. In verse 32: see 12.32-33. In verses 33-38a: Pilate and Jesus. In verse 33: Kingship is a political charge (6.14-15). Pilate sought to extract a confession. The leaders (your own nation and chief priests), and not Pilate (I am not a a Jew, am I?), are responsible for this charge. In verses 36-38a: Jesus admits to the charge, though he redefines the terms. Everyone who belongs to the truth (see comment on 4.21-24) listens to my voice (compare 10.3, 5, 16, 27). Comments or Questions..

Reading for March 22nd

 THE REJECTION AND GLORIFICATION OF THE INCARNATE WORD

In 18.1-19.42: The arrest, trial, and crucifixion of Jesus

Read John 18.1-27. In verses 1-11: Betrayal and arrest. In verses 1-3: The action resumes from 13.31. The Kidron valley, east of Jerusalem, separates the city from the Mount of Olives which, during Passover, counted as part of the city. Detachment, a chort, normally 600 Roman soldiers; it isunlikely that a full cohort is intended. Only in this Gospel are Pharisees and Roman soldiers involved in the arrest of Jesus (contrast Mk 14.43-50). In verses 4-8: Jesus knowing (see 13.1, 3; 19.28), remains incontrol at his arrest. In verse 9: Extraordinary, the fulfillment formula is not used of scripture but of Jesus' word (see 17.2; compare 6.29). In verse 10: Malchus; Only John gives his name. In verse 11: The cup (Mk 14.36) may contain judgment and suffering or joy and salvation. Jesus accepts all that the Father gives him. In verses 12-27: Jesus and Peter on trial. The narrative effectively alternates between Jesus and Peter. In verses 12-14: Jesus before Annas. Officer, a tribune, the commander of a chort. Annas, deposed from the high priesthood by the Romans in 15 CE, remained influential. His sons were high priest before and after Caiaphas, who was his son-in law. The Romans could manipulate the appointment of Caiaphas ... high priest that year: This was not an annual appointment. In verses 15-18: Peter before the servant girl. The question implies a "No!" answer. Peter conforms to expectation, his I am not contrasting with Jesus' I am (vv. 5, 8). In verses 19-24: High priest, Annas (v. 24); the title is honorary. Jesus appeals to his open teaching (see Mk 14.49). In 25-27: Peter before the servants. A dramatic double denial; then the cock crowed (13.38). Comments or Questions..

Reading for March 21st

 Read John 17.20-26. In verses 20-23: The mission of subsequent believers. In verse 20: The Gospel has prepared the way for belief through the word of the disciples (see 1.35-51; 4.39; 20.29). In verses 21-23: The prayer for unity aims to continue the revelation from the Father in the Son to the disciples and on to those who heard them. Jesus asks that they may be one with the Father and the Son, united in belief, knowledge, and love. In verses 24-26: The final petitions. Jesus requests that the disciples may see and share the glory which he had before creation (see 17.5). Righteous Father expresses confidence in the love of the Father for the Son which is to be in the believers. Assurance is important because the world does not know you (1.10-11; 7.28; 15.18-16.4a; 17.14-16). The two fold mission witnesses to Jesus as the one sent by the Father and makes the love of the Father present in the lives of those who believe. Comments or Questions..

Reading for March 20th

 JESUS' GREAT DECLARATORY PRAYER

In  17.1-26: This passage sums up his teaching. It elaborates aspects of the prayer Jesus taught his disciples (Mt 6.9-13; Lk 11.2-4). The prayer for the mission focuses first on Jesus, then the disciple, and finally on those who believe through the word of the disciples. Each depends on the one before it: Jesus is the foundation. 

Read John 17.1-19. In verses 1-5: Jesus' mission. This begins and concludes with petitions to God as Father. Jesus glorified (revealed) the Father by doing his will. Now everything depends on God's revealing himself in and through Jesus' death (12.23; 13.31-32). Authority (see 3.35; 5.20) is expressed in giving eternal life (see 6.37-39; 10.29). Knowing like believing, is the way to eternal life (compare 17.8 and 25; see 3.16; 5.24; 20.31). Jesus had finished the work (see 4.34; 5.36) and now asked to return to his former glory. In verses 6-19: The disciples' mission. In verses 6-11: The opening declares what Jesus revealed to his disciples, establishes their belonging to both Jesus and the Father, affirms that they have kept your word, and recognizes that Jesus' departure leaves the disciples in the world. In verse 11b: Jesus prays not for the world (17.9) but for the integrity of the disciples in the world. Holy Father (compare Righteous Father in 17.25) expresses concern that the disciples be kept from corruption ( see 17.17). Jesus' sanctification is the basis of the disciples' sanctification (17.19). In verses 12-13: Joy, in the context of tribulation in the world, is the objective (see 15.11). In verses 14-17: The word in the world provokes hatred, whether toward Jesus or the disciples (see 8.23, 39-59; 9.22, 34; 15.18-16.4a). Protect  them from the evil one and sanctify them recalls the Lord's prayer (Mt 6.9-13). In verses 18-19: The disciples' mission is enabled by Jesus' sanctifying word and work. Comments or Questions..

Reading for March 19th

 Read John 16.25-33. In 16.25-33: Peace in the midst of persecution. In verses 25-28: Figures of speech, or parables (see 10.6), are in contrast with plain speech (see 16.29). The hour is coming (contrast 16.2), a reference to that day; no more riddles but plain speech; direct asking of the Father in Jesus' name; and Jesus' return to the Father. In verses 29-33: The disciples affirm that day to be now. Jesus puts the affirmation of faith into question: this is not that day but the hour of testing (see 16.2). You will be scattered, see Zech 13.7; Mk 14.27, 50. The warning prepares the disciples for the test (see 13.19; 16.1, 4a). The third presentation of the discourse begins and ends with forewarning. Its purpose is to give peace  (see 14.27) in the face of persecution (see 15.18-16.4a). Comments or Questions..

Reading for March 18th

 Read John 16.12-24. In 16.12-15: The Spirit of truth and believers. Compare 14.17; 15.25-26. The Spirit teaches what the disciples were not ready to learn from Jesus, leading them into all truth. Jesus is the source; the teaching is whatever [the Spirit] hears (compare Jesus in 8.26-28; 12.49; 14.10; 15.15; 17.7-8) and is dependent on Jesus. In verses 16-24: The pain of loss will turn to joy. A little while, both until his departure by death and perhaps until his resurrection appearances and perhaps until his presence in the Spirit. Going to the Father, see 16.5, 10. In verse 21: In labor ... pain, a metaphor for times of trouble (Isa 13.8; 21.3; 26.17; Mic 4.9), especially eschatological or end times (Mk 13.8; 1 Thess 5.3; Rev 12.1-6). In verse 22: I will see you you again, at the resurrection (14.19-20). In verses 23-24: On that day the disciples will stand in a direct relation to God. In verse 24: Compare 14.13-14; 15.11, 16. Comments or Questions..

Reading for March 17th

THIRD PRESENTATION OF THE DISCOURSE

In 16.4b-33: Although the discourse continues, this marks a new beginning.

 Read John 15.4b-11. In verses 4b-6: Jesus returns to the theme of his departure (see 14.1-8). Earlier Thomas asked where Jesus was going (14.5), and Peter had already asked, Lord where are you going (13.36). Here Jesus complains that none of you asks me, "Where are you going?" (16.5. Jesus had previously assured them he would not leaved them orphaned (14.18). Here he stresses the expediency of his departure. In verses 7-11: The Advocate and the world. Jesus' departure is the means by which he is able to send the Advocate (see 14.16, 17, 26), either Jesus' renewed presence in the Spirit (14.18-19, 23) or the the one who takes Jesus' place. In relation to the world the Advocate performs three tasks: (a) He will prove the world wrong, that is, convict by exposing. Just as the coming of the light exposed the sin of the world (3.19-21, so does the coming of the Advocate. (b) He will vindicate the righteous of Jesus. (c) He will judge the world, a judgment (see 3.17-21; 5.24; 12.47-48) revealed when the ruler of this world is condemned, judged, cast out (see 12.31; 14.3). Comments or Questions.. 

Reading for March 16th

 Read John 15.18-16.4a. The world, humanity in its rejection of God and the one whom he sent (1.10-11; 5.23, 42-44; 7.28). Satan is the ruler of this world (12.31; 14.30; 16.11; 1 Jn 5.19); neither Jesus nor the disciples belong to it (3.31; 8.23; 17.14-16; compare 1 Jn 4.5-6), yet God loved it (3.16). The world's hatred arises from ignorance that comes from disobedience. Jesus quotes Ps 35.19; 69.4. Their law, scripture; not rejection of Jewish scripture but an assertion of Jesus' innocence according to the scriptures of those who hated him (see 10.34). In verses 26-27: The Spirit foreshadows the work of 16.7-15. He will testify (see 16.13) extends the metaphor of the law court. You also are to testify, see 9.17, 25, 30. For inspired testimony under persecution, see Mk 13.11. In 16.1-4a: To be put out of the synagogues echoes 9.22, 34; 12.42. The hour is coming (see 16.25) warns in detail of a future time of persecution for believers. Comments or Questions..

Reading for March 15th

 Read John 15.1-17. In 5.1-16.4a: Second elaboration of the discourse. In verses 1-6: The vine. (Ps 80.1-16: Isa 5.1-7; 27.2-6. Jer 2.21). Jesus, not Israel, is the true vine, God's vine. Pruning symbolizes cleansing (see 13.10; 17.17, 19). In 7-10: Abide in love and obey. The disciples' abiding in Jesus is patterned on Jesus' abiding in the Father. In verses 11-17: These things, the commandments (v. 10) become one commandment (v. 12: see 15.14, 17; 13.34-35). Comments or Questions..

Reading for March 14th

 Read John 14.18-31. In verses 18-24: Jesus presence promised to the believers. Jesus also promises his return (14.3, 28). Absent from the world (compare 7.33) he is present to his disciples through the Spirit. Judas, not Iscariot: Judas (Jude), after the Maccabean hero, was a popular name. In verses 25-26: The Spirit as teacher.  (compare 14.16-17; 15.26-27; 16,12-15; contrast 16.7-11). Jesus' partial teaching is contrasted with his complete teaching of the Spirit (16.12-15). Given by the Father at Jesus' request (14.16), sent by the Father in Jesus' name (14.26), sent by Jesus from the Father (15.26), sent by Jesus (16.7). In 27-31: Conclusion of first discourse. Jesus' encounter with the ruler of this world marks the beginning of the crisis (see 12.31; 16.11; compare 13.2, 27). The discourse apparently ends when Jesus says "Rise, but they do not depart until 18.1. Comments or Questions..

Reading for March 13th

 Read John 14.1-17. In verses 1-14: Jesus the way to the Father. In verse 1: An assurance forms an inclusio, a passage defined by beginning and ending with the same word or phrase (see 14.27). Do not let your hearts be troubled. In verses 2-3: I will come again, a reference to a parousia or second coming. In verses 4-11: Misunderstanding of the way. In Judaism the law is the way to God (compare Acts 9.2; 22.4; 24.14) and truth (compare 1.14; 6.55; 8.31-32; 17.17; 18.37). As the way to the Father, Jesus was the life-giving truth (see 6.35, 48; 11.25. In verses 8-10: Jesus' central message is his relation to the Father. In verses 13-14: In my name, the request should be consistent with the character of Jesus. In verses 15-17: The Spirit Paraclete promised to believers. The Father, at the Son's request, gives the Advocate ("Paraclete," Comforter or Helper, a title used of the Spirit here and in 14.26; 15.26; 16.7, of Jesus in 1 Jn 2.1); he take the place of Jesus. He is also called Spirit or truth (15.26; 16.13). Where the presence of the earthly Jesus (the incarnate Word) was temporary, the presence of the Advocate is forever. Comments or Questions..

Reading for March 12th

 Read John 13.21-38. In 13.21-38. 21-30: Betrayal foretold. Jesus is troubled a second time (compare 12.27). This is the first appearance of the disciple whom Jesus loved (see 19.26-27; 10.1-10; 21.7, 20-24). Peter needs his help. Next to him, literally "in his bosom" as Jesus was in the bosom of the Father (compare 1.18). It was night: Judas went out into the darkness (see 3.2; 9.4; 11.10; in the light of 1.4-5; 3.19-21; 12.35-36) and his fate was sealed. In 31-38: The meaning of Jesus' death and departure. In verses 31-32: See 12.23, 28; 17.1, 4-5; 1.14-18. In verse 33: A little while, see 7.33. As I said to the Jews, see 7.34-35; 8.21. He does not tell the disciples, "you will die in your sins" but you will follow afterwards. In verses 34-35: The new commandment (13.1; 15.12-13): They are to love one another (not, here, neighbors or enemies). In verses 36-37: Jesus gives his life for them, not the reverse as Peter affirms (see 13.6-10; compare 10.11, 15, 17-18; 15.13-14). In verse 38: The boast of 13.37 meets Jesus' prediction of the threefold denial (see 18.15-18, 25-27), which elicits the threefold word of restoration in the epilogue (21.15-19). Comments or Questions..

Reading for March 11th

 THE TESTAMENT OF JESUS

In 13.1-17.26: The way of the incarnate Word with his own. Jesus' last words are his "testament" to his disciples, similar to Gen 48-49 and later works containing warnings and promises based on those chapters, like The Testaments of the Twelve Patriarchs. Jesus' testament comes during the last meal shared with his disciples, on the eve of Passover. Jesus died the next day at the moment the Passover lambs were being slain.

Read John 13.1-20. In 13.1-14.31: The first discourse and its setting. In 13.1-11: Setting: The footwashing replaces the Lord's Supper found at this meal in the other Gospels (compare Mt 26.17-30; Mk 14.12-26; Lk 22.7-23). Jesus' loving service is their example and motivation. In verse 1: Before the festival, the day before Passover. To the end, completely and until death (see 13.34; 15.12-13). His own ultimately, all believers. In verses 2-3: The narrator has identified Judas as the betrayer (6.70-71). Jesus remains in control; his return to the Father is part of the divine plan (compare 16.28). In verses 4-5: Wash the ... feet, normal hospitality after a journey, but usually performed by a slave or disciple. In verses 6-11: You are clean (see 15.3; 17.17, 19), but not Judas (see 6.64, 70-71; 13.2, 26-30; 17.12). In 12-20: Interpreting the footwashing. As an enactment of the love command (13..34; 15.12-13). The example of the greater serving the less makes the command more forceful (13.34; 15.12; 17.18; 20.21). In verses 18-20: The treachery of Judas, forcefully portrayed at the meal that Jesus hosts (compare 13.10-11), is further emphasized by scripture (Psalm 41.9 and see Jn 13.26).  Here Jesus affirms he is the one sent by the Father. Comments or Questions..

Reading for March 10th

 Read John 12.36b-50. In 36b-43: Summary concerning unbelief. In 36b-37: Jesus withdrew and hid (compare 7.10; 8.59; 11.54) because the power of darkness was already at work. Else where those who see signs believe (2.11, 23; 20.31); here, in spite of many signs, they did not believe (but see 12.42). In verse 38-40: Isa 53.1, Isa 6.10 (used in Mk 4.12) explain unbelief. The prince of this world has blinded them (compare 2 Cor 4.4; 1 Jn 2.11 to prevent God from healing them. In verse 41: Patriarchs and prophets seeing Jesus and his time is found also in Jn 8.56-58. In verses 42-43: Exceptions to unbelief are Nicodemus (3.1-15; 7.48-52; 19.39 and Joseph of Arimathea (19.38). Glory, praise or approval by people or by God (compare 5.41-44). In 44-50: Summary conclusion concerning signs, belief, and judgment. Jesus solemnly summaries (he cried and said, compare (7.37) his public ministry. Belief in him is related to the one who sent him. Believers come out of the darkness, become children of the light (12.36), and have eternal life. Comments or Questions,

Reading for March 9th

 Read John 12.20-36a. In 12.20-26: Unfulfilled quest. Some Greeks seek Jesus, foreshadowing the mission to the nations or Diaspora Jews (see 7.35-36). In verses 21-22: Philip (see 1.43, 44) and Andrew see 1.40-41) link Jesus' first disciples to this new mission. In verse 23: The hour of Jesus' glorification, his death and return to the Father (12.27-28, 31-33; contrast 2.4; 7.6, 30; 8.20) has now arrived. In verses 24-26: Abundant life giving through death interprets both Jesus' and service of the disciples (see 13.14-16; 15.18-21). In verses 27-36a: Words overheard by the crowd: another Gospel summary. Contrast the Gethsemane setting of Mk 14.33-36. Jesus affirms the Father's will as the hour of his death arrives. Inverse 31: The ruler of this world, the devil (compare 14.30; 16.11) is driven out, acosmic exorcism. In verse 32: Lifted up is a reference to Jesus' death ((12.34) and ascent to the Father (3.14; 8.28); he will draw all people (see 6.44 and Jer 38.3). In verse 34: The law, scripture (compare 10.34; 15.25). The messiah remains forever (see Ps 89.3-4, 19-21, 28-29,  35-37; 110.4; Isa 9.6-7; Dan 7.13-14). In verses 35-36a: The light is with you a little longer (see 7.33) signals the approaching darkness. The opportunity for belief was short. Comments or Questions..

Reading for March 8th

 Read John 12.1-19. In verses 1-8: The anointing at  Bethany. (Mk 14.3-9; Lk 7.37-38). In verse 1: Passover, see 11.55-57. Bethany , see 11.1. Lazarus, see 11.1-44. In verses 2-3: Martha, Mary, see 11.1. They prepare dinner; Martha served, Lazarus reclined with the company, and Mary anointed Jesus' feet. A pound of ... nard, a large amount of perfumed ointment (compare Mk 14.3) In verse 6: Common purse, money box. In verse 7: The anointing Jesus' feet foreshadows the foot washing in 13.1-20. In verses 9-11: The plot against Lazarus (Compare 11.45-53). In verse 9: The great crowd, not the Jewish leaders (see 12.12; 11.19). In verses 10-11: See the decision to kill Jesus in 11.53. In verses 12-19: The triumphal entry. (Mt 21.1-11; Mk 11.1-11; Lk 19.28-40). In verse 12: The great crowd: as many as 100,000 pilgrims came to the festival of Passover. The next day suggests that it might include the great crowd of 9-11. In verse 13: Palm branches were symbols of national triumph and victory (2 Macc 10.7; 1 Macc 13.51). Psalm 118.25-26 is used at major festivals. Hosanna is a cry for help, "Save us." God and king in the quotation suggests a messianic understanding of the King of Israel. In verses 14-15: Zech 9.9. In verse 16: When Jesus was glorified, Jesus' departure to the Father was an act of revelation. In verses 17-18: The crowds of 12.9 and 12.12 overlap. In verse 19: The fears expressed by the Pharisees, The world has gone after him!, perhap foreshadow the gentile mission (see 12.20-26). Comments or Questions..